← Back to sermon library

You can turn with me in your 
Bibles to Philippians chapter 3. Philippians chapter 3 as we work 
our way through Paul's letter to the church in Philippi. I'll 
read the chapter and then our focus will be on verses 8 and 
9. So beginning in Philippians chapter 3 at verse 1. Finally, 
my brethren, rejoice in the Lord. For me to write the same things 
to you is not tedious, but for you it is safe. Beware of dogs, 
beware of evil workers, beware of the mutilation. For we are 
the circumcision, who worship God in the spirit, rejoice in 
Christ Jesus, and have no confidence in the flesh. Though I also might 
have confidence in the flesh. If anyone else thinks he may 
have confidence in the flesh, I more so. circumcised the eighth 
day, of the stock of Israel, of the tribe of Benjamin, a Hebrew 
of the Hebrews, concerning the law, a Pharisee, concerning zeal, 
persecuting the church, concerning the righteousness which is in 
the law, blameless. But what things were gained to 
me, these I have counted loss for Christ. Yet indeed I also 
count all things loss for the excellence of the knowledge of 
Christ Jesus my Lord, for whom I have suffered the loss of all 
things and count them as rubbish that I may gain Christ. and be 
found in him, not having my own righteousness, which is from 
the law, but that which is through faith in Christ, the righteousness 
which is from God by faith, that I may know him and the power 
of his resurrection and the fellowship of his sufferings, being conformed 
to his death, if by any means I may attain to the resurrection 
from the dead. Not that I have already attained 
or am already perfected, but I press on, that I may lay hold 
of that for which Christ Jesus has also laid hold of me. Brethren, 
I do not count myself to have apprehended, but one thing I 
do, forgetting those things which are behind and reaching forward 
to those things which are ahead, I press toward the goal for the 
prize of the upward call of God in Christ Jesus. Therefore, let 
us, as many as are mature, have this mind. And if in anything 
you think otherwise, God will reveal even this to you. Nevertheless, to the degree that 
we have already attained, let us walk by the same rule. Let 
us be of the same mind. Brethren, join in following my 
example and note those who so walk, as you have us, for a pattern. For many walk, of whom I have 
told you often, and now tell you even weeping, that they are 
the enemies of the cross of Christ, whose end is destruction, whose 
God is their belly, and whose glory is in their shame, who 
set their mind on earthly things. For our citizenship is in heaven, 
from which we also eagerly wait for the Savior, the Lord Jesus 
Christ, who will transform our lowly body, that it may be conformed 
to his glorious body, according to the working by which he is 
able even to subdue all things to himself. Amen. Well, let us 
pray. Our Father, we thank You for 
Your Word, we thank You for this passage in Philippians chapter 
3 and the great doctrine of justification by faith alone. We know it's 
not our works, it's not our performance, it's not our merit, it's not 
a combination of those things with faith in Christ, but it's 
grace alone, through faith alone, in Christ alone, and that to 
the glory of God alone. We give praise to You for so 
great a salvation We give praise to you for the forgiveness of 
sins and the imputed righteousness of Christ, received by faith 
alone. Again now, forgive us for our 
transgression, cleanse us in that precious blood, and we pray 
in Jesus' name, amen. Well, we come in chapter 3, verses 
1 to 11, the polemic section of the Apostle Paul's letter 
to the church in Philippi. As I mentioned before, it doesn't 
necessarily mean there was a rampant problem in this church in particular, 
but it was a rampant problem in the first century, and so 
the Apostle Paul wants to get out in front of it. Remember 
that he gives this strategy in verse 1, Finally, my brethren, 
rejoice in the Lord, for me to write the same things to you 
is not tedious but for you it is safe. Repetition in terms 
of sound doctrine is a good antidote against the heresy plaguing the 
churches. He gives a warning in verse 2, beware of dogs, beware 
of evil workers, beware of the mutilation. He's talking about 
men, he's talking about false teachers, he's talking about 
Judaizers and he refers to them in that threefold way. And then 
he gives a corrective in verse 3. We are the circumcision. We 
who worship God in the Spirit, boasting in Christ Jesus and 
having no confidence in the flesh. So he wants them to be aware 
of these dogs, these evil workers, this mutilation, and he reminds 
them who they are in Christ Jesus, the true circumcision, the ones 
who worship God in the spirit, those who boast in Christ Jesus. And then he appeals to his own 
conversion so that he can set forth the truth of justification 
by faith alone. He indicates his life before 
Christ in verses 4 to 6, his conversion to Christ in verses 
7 to 9, and then his communion with Christ in verses 10 and 
11. God willing, we'll pick that up next week. But remember the 
nature of his argument. He says in verse 3 at the end, 
and have no confidence in the flesh, and then in verse 4, though 
I also might have confidence in the flesh. If anyone else 
thinks he may have confidence in the flesh, I more so. He's 
showing or demonstrating the futility of a works approach 
to the God of heaven and earth. He's showing the futility involved 
in thinking that one can, by his own performance or merit, 
gain acceptance with God. And as I mentioned last week, 
it's intriguing because in 1 Timothy 1.15, Paul says that Christ Jesus 
came into the world to save sinners, and then he says, of whom I am 
chief. And I think the tendency is for us to think that that 
means lawlessness, rebellion, transgression, lack of conformity 
to the Decalogue. We see it also means self-righteousness. It also means a reliance on self. The chief of sinners is seen 
not just in abject lawlessness, but also in an abject self-righteousness. Those who are given to trusting 
in their own performance to gain acceptance with God most high. 
So he points to his own pedigree, he points to his own resume, 
and he gives the details of his argument in verses 5 and 6. He 
points to his ethnic connection, he points to his relation to 
the law, he points to his religious zeal, and he points to his righteousness 
according to the law which was blameless. So all of that is 
the backdrop, all of that is the background. That's what he 
was on that road to Damascus, but of course Christ comes and 
saves him and teaches him. It's not his works, it's not 
his works plus faith in Jesus, but it's Jesus, our sole righteousness. It is Jesus for forgiveness and 
for the imputed righteousness of Christ. So as he then expands, 
notice in verses seven to nine, he gives a contrast or two contrasts 
in verses 7 and 8, and then he gives detailed explanation in 
verse 9. So that's what we'll take up 
tonight. The contrast, we already looked at verse 7, the contrast 
concerning the loss of past things, notice in verse 7, but what things 
were gained to me, that's obviously the things that he had amassed 
according to verses 5 and 6. that ethnicity, that relation 
to the law, the fact that he was a Pharisee, the fact that 
he was blameless, those things that were gained to me, these 
I have counted lost for Christ. No confidence to be had in those. 
There's no acceptance with God as a result of those things. 
Rather, they are hindrances ultimately to coming to Christ. Self-righteous 
people hold onto and cling onto those good works, thinking that 
somehow they'll garner acceptance with God as a result of those 
things. The prophet Isaiah made it very 
clear. All our righteousnesses are like filthy rags in the sight 
of a holy God. And in that context, it's righteousnesses. It's those things that they had 
done in terms of external compliance with the law of God. What about our sins? We've got 
sins mingled with good works. There's enough in us to damn 
us for an eternity of eternities. So, he makes this statement concerning 
the things that were gained to him, and then that brings us 
to verse 8. So, he's got a contrast concerning the loss of past things 
in verse 7, and then a contrast concerning the loss of all things 
in verse 8. And I think he does three things 
here. First, he gives a declaration, 
and then secondly, a motivation, and then thirdly, a conviction. 
Note the declaration in verse 8, yet indeed I also count all 
things loss. It's not just those things from 
the past, the verses 5 and 6 sort of a thing, but also all things, 
presently, everything, in comparison to the Lord Jesus Christ, I consider 
as loss. In other words, Christ is the 
altogether lovely, Christ is the chief among 10,000, Christ 
is the pearl of great price that does necessitate the sale of 
all things so that we may acquire it. Not that he's selling things 
in order to get blessing. So with reference to this statement, 
yet indeed I also count all things lost, the former prestige that 
he's indicated in verses 5 and 6. But as well, the present challenges. I mentioned last week that he 
went from persecutor to persecuted. And so when Paul says in verse 
8, yet indeed I also count all things lost, he's reflecting 
in a prison on his life. He realizes the things he amassed 
prior to that road to Damascus, prior to his conversion to the 
Lord Jesus Christ, were loss. But now as he's penning this 
epistle to the Philippians, he is pondering his present status 
or present condition, and he is reflecting well on the nature 
of his relationship with our Lord. Yet indeed, I also count 
all things loss. So Paul suffered after his conversion. If you turn back to Acts 14, 
Acts 14, just to sort of show what sorts of things he is talking 
about when he says, yet indeed I also count all things for a 
loss. His own personal safety, his 
own personal comfort, his own personal stability, his reputation, 
everything that man finds worth in. Paul, when he compares it 
with the Lord Jesus Christ, he says, Notice in 1419. Then Jews from Antioch and Iconium 
came there, and having persuaded the multitudes, they stoned Paul 
and dragged him out of the city, supposing him to be dead. However, 
when the disciples gathered around him, he rose up and went into 
the city, and the next day he departed with Barnabas to Derbe. 
When you look back at chapter 7, 8, and 9, Paul is the persecutor. When you look back at chapter 
7, 8, and 9, when Paul is reveling in the verse 5 and 6, sort of 
accomplishments of his religious life, he's on the giving end 
of persecution. Now having come to the Lord Jesus 
Christ, he's on the receiving end of persecution. And this 
is what he means, or at least one part of what he means, when 
he says, yet indeed I also count all things lost. In other words, 
my safety. my comfort, my stability, my 
blessing, my privilege. Notice in verse 21, and when 
they had preached the gospel to that city and made many disciples, 
they returned to Lystra, Iconium, and Antioch, strengthening the 
souls of the disciples, exhorting them to continue in the faith 
and saying, we must, through many tribulations, enter the 
kingdom of God. The audience didn't have to ask 
what he meant by that. The audience didn't have to say, 
what is it that you're talking about, the apostle Paul? Paul 
had been stoned. Paul had been supposed to be 
dead, and now Paul is out preaching. And of course, they see this, 
and they understand all too well that we must, through many tribulations, 
enter the kingdom of God. Chapter 16. Interestingly, in Philippi, verses 
16 to 25, Paul and Silas are in prison. Paul and Silas are 
in prison, and they are singing hymns of praise to God Almighty 
in that prison cell, and this provides the backdrop for the 
conversion of the Philippian jailer, one of those first members 
of the church at Philippi. The point is, he was in prison. 
As a Pharisee, as one rightly related to the nation of Israel, 
as one circumcised the eighth day, as a Benjamite, as one who 
had that religious zeal which was persecuting the church, he 
was persecuting the church prior to his life in Christ. And yet, 
indeed, I also count all things loss. Notice in chapter 19, verses 
28 to 34. I want to read the whole section, 
but we remember the situation in Ephesus. One of the privileges 
of my life was visiting that particular amphitheater and musing 
on that reality, that the Apostle Paul had stood in that place. 
And there was a cry for his death, and his disciples protected him. Again, the persecutor has become 
the persecuted. Notice in chapter 20, specifically 
at verses 22 to 24. And C, so it's not, it's the 
constant refrain of his life as a believer. And C, now I go 
bound in the spirit to Jerusalem, not knowing the things that will 
happen to me there, except that the Holy Spirit testifies in 
every city, saying that chains and tribulations await me. But 
none of these things move me, nor do I count my life dear to 
myself, so that I may finish my race with joy in the ministry 
which I receive from the Lord Jesus, to testify to the gospel 
of the grace of God. So in his own words, before these 
Ephesian elders, but none of these things move me, nor do 
I count my life dear to myself. So when he says, yet indeed I 
also count all things loss, even his own life, his safety, his 
stability, his comfort, his peace, all of those now are nothing 
in comparison with the Lord Jesus Christ. Of course, 2 Corinthians 
chapter 11, you can turn there. 2 Corinthians chapter 11. There's a contrast between the 
false apostles and the true apostle. The false apostles were men of 
prestige, men of renown, men that would come into the church 
at Corinth and say, you know, Paul actually has ulterior motives 
in his ministry towards you. He wants money. He wants to parade 
himself. He wants to be the mighty apostle 
Paul. They were trying to tear down the apostle Paul. 2 Corinthians 
is a defense of the gospel, to be sure, but it's also a defense 
of Paul. And Paul defends Paul only when 
the gospel is at stake. If these false apostles can upbraid 
the apostles' testimony, then the Corinthians aren't going 
to receive his message. And then notice how he boasts. He doesn't 
boast in his prestige. He doesn't boast in his position. 
He doesn't boast as a proud Pharisee. He boasts in his sufferings on 
behalf of the Lord Jesus. Notice in 1122, are they Hebrews? So am I. Are they Israelites? 
So am I. Are they the seed of Abraham? 
So am I. Are they ministers of Christ? I speak as a fool. I 
am more. In labors more abundant, in stripes above measure, in 
prisons more frequently, in deaths often. From the Jews five times 
I received forty stripes minus one. Three times I was beaten 
with rods. Once I was stoned. Three times 
I was shipwrecked. A night and a day I have been 
in the deep. In journeys often, in perils of waters, in perils 
of robbers, in perils of my own countrymen, in perils of the 
Gentiles, in perils in the city, in perils in the wilderness, 
in perils in the sea, in perils among false brethren. In weariness 
and toil, in sleeplessness often, in hunger and thirst, in fastings 
often, in cold and nakedness. Besides the other things, what 
comes upon me daily, my deep concern for all the churches. 
Who is weak and I am not weak. Who is made to stumble and I 
do not burn with indignation. If I must boast, I will boast 
in the things which concern my infirmity. The God and Father 
of our Lord Jesus Christ, who is blessed forever, knows that 
I am not lying. In Damascus, the governor, under 
Aretas, the king, was guarding the city of the Damascenes with 
a garrison, desiring to arrest me. But I was let down in a basket, 
through a window, in the wall, and escaped from his hands. Paul, in Philippians 3, verses 
5 and 6, was never under threat of physical torture. Paul, in 
his life before Christ, Philippians 3, 5, and 6, was never threatened 
with imprisonment. Paul, in that Philippians 3, 
5, and 6 pre-conversion to Christ life, never had to be let down 
out of a window in a basket so he could avoid detection and 
avoid prison. I think this is his point. This 
is what he's talking about. This is what he means when he 
says presently, as he's writing the letter to the Philippians, 
that I also count all things lost for Christ. And then turn 
to 2 Timothy chapter 3. 2 Timothy chapter 3. One final passage on this theme. Notice in verse 10. There's a 
contrast between the godless and Timothy. Verse 10, such that when he gives this 
principle in verse 12, yes, and all who desire to live godly 
in Christ Jesus will suffer persecution. Timothy would have no cause to 
say, what are you talking about, Paul? Isn't being a Christian 
just comfort and stability and peace and safety? Aren't we on 
the winning team? We're children of the king. If 
we're children of the king, we're rightly related to him through 
his son. Everything should be hunky dory. Everything should 
just be smooth sailing. Well, brethren, there's a pattern 
in scripture. When David When the Spirit comes upon David, 
so do all the trials and the hardships and the afflictions. 
So does the menacing of Saul. So does the constant plague of 
Philistines on David. The Spirit drives Jesus out into 
the wilderness, and then what happens? There's all this stuff, 
all this affliction, all this tempting and testing by the devil. The presence of the Spirit rightly 
being related to our God through faith in Jesus Christ never means 
the absence of any hardship, or affliction, or turmoil. In 
fact, it's just the opposite. All who desire to live godly 
in Christ Jesus will suffer persecution. That's the principle that Paul 
concludes there in 2 Timothy 3.12. He points to his own example 
in verses 10 and 11, or specifically in verse 11. We have his example 
in 2 Corinthians. We have his example in the book 
of Acts. So as he's sitting in the prison and he's writing Philippians, 
he says, yet indeed I also count all things lost. So the former 
prestige he had, his present challenges, but even his post-conversion 
good works. Paul does not put any emphasis 
on his good works for justification. Listen to Matthew Poole. He mentions 
Paul's good works, and then he says, he doth not mean of the 
substance, but quality of the trust or merit placed in them, 
not in themselves, but in regard of confidence in them as to pardon 
and acceptance with God, not in point of sanctification, but 
justification, the apostle is here speaking to. So the point 
is, is that Paul values good works. Paul wants the children 
of God to pursue holiness without which no man will see the Lord. 
Paul wants us to cleanse ourselves from all filthiness of the flesh, 
perfecting holiness in the fear of God, 2 Corinthians 7.1. He 
wants that. He commands that. He exhorts 
us in that way, but he always puts it in the category of sanctification. Here in Philippians 3, he's dealing 
with justification. And I think this is a powerful 
argument against Judaizing. If there was ever anybody that 
had the works, the merits, the performance that could sidle 
up alongside of his faith in Christ and form a package by 
which God then accepted him, it was Paul. But Paul says, no, 
I've counted all loss for Christ. And then back to Philippians 
3, 8. So he makes that declaration, yet indeed I also count all things 
loss. Then he highlights the motivation 
for that declaration in the next phrase or the next clause. Notice 
in verse 8, yet indeed I also count all things loss for the 
excellence of the knowledge of Christ Jesus my Lord. Now when 
he says the excellence of the knowledge of Christ Jesus my 
Lord, it's not just cognitive. He didn't just hear about Jesus. 
It's experiential. On that road to Damascus, Christ 
saved him. On that road to Damascus, Christ 
showed him who Christ was. On that road to Damascus, he 
learned. He had known before about Jesus. He was persecuting the church. 
He had that religious zeal he mentions in 3.6 with reference 
to zeal, persecuting the church. So he knew about Jesus. There 
was a cognition that he had about Jesus. He knew he was a Nazarene. He knew he hailed from Galilee. 
He knew he was born of Mary and Joseph, all that. Paul definitely 
knew that, but he didn't know Jesus as Lord and Savior. And 
so that's what he means there when he says, for the excellence 
of the knowledge of Christ Jesus my Lord. And I think that he 
means that the excellence of the knowledge of Christ surpasses 
life itself. He says that in Acts 20, 24. None of these things move me, 
nor do I count my life as dear to myself. In other words, Christ 
for Paul, the excellence of the knowledge of Christ Jesus my 
Lord, is more important than life itself. We don't have to 
go far from this context to see that Paul means that, among many 
other things, but look back at Philippians chapter one. Philippians 
chapter one at verse 12. But I want you to know, brethren, 
that the things which happen to me have actually turned out 
for the furtherance of the gospel. The things that have happened 
to me that he's referring to is his imprisonment. He's sitting 
in a Roman prison cell. Acts chapter 28 ends there. It's 
AD 60 to 62. My brethren, don't get this idea 
that it's club fed. There's not three hots and a 
cot. There's not a day room with a TV. There's not pinball machines. 
There's not conjugal visits and all those sorts of things. It's 
a mess. It's a hardship. And he's trying 
to assuage or bring peace to the consciences of the Philippians. 
I want you to know, brethren, that the things that have happened 
to me have actually turned out for the furtherance of the gospel. 
In other words, don't cry. Don't be sad concerning my condition 
or my estate. Don't be sad that I'm in a prison 
cell. This has actually worked under 
the providence of God for the furtherance, the advancement 
of the Christian gospel. Notice in 121, for to me to live 
is Christ and to die, is gain. Notice in 29 and 30 in chapter 
1. For to you it has been granted 
on behalf of Christ, not only to believe in him, but also to 
suffer for his sake, having the same conflict which you saw in 
me and now here is in me. 2.17. Yes, and if I am being 
poured out as a drink offering on the sacrifice and service 
of your faith, I am glad and rejoice with you all. For the 
same reason, you also be glad and rejoice with me. His motivation 
for counting all things loss is the excellence of the knowledge 
of Christ Jesus, my Lord. And the first and primary emphasis 
is even life itself. He sounds like the psalmist in 
Psalm 63, verse 3. Because thy lovingkindness is 
better than life, my lips shall praise thee. Have you ever meditated 
upon that or wondered about that and thought to yourself, is that 
true for me? I'm not here to scold you, but 
I'm here to encourage you to look at that text afresh and 
ask yourself, is the loving kindness of God better to you than life 
itself? For David it was, and according 
to the Apostle Paul, it was for him as well. So the excellence 
of the knowledge of Christ surpasses life itself, but it also surpasses 
comfort. That passage in 2 Corinthians 
11, 27, a night and a day I'd been out in the deep. That's 
probably not the life of a highly reputed Pharisee in first century 
Judaism living in Israel. That just didn't happen. But 
for Paul, it happened. But Paul wasn't whining about 
it. In 2 Corinthians 11, he's not whining. He is showing, he 
is highlighting his humility. He's showing his emptiness. He 
is showing that the power of his message comes not as a result 
of the messenger, but the God who saved him, the God who equipped 
him, and the God who uses him. The excellence of the knowledge 
of Christ surpasses reputation. How do you think he was looked 
upon by the rest of the Pharisees after this Damascus Road experience? Oh, there's that traitor. There's 
that man who's gone after this sect of the Nazarene. He lost it all, brethren, but 
he's not whining, again, for the excellence of the knowledge 
of Christ Jesus my Lord. The excellence of the knowledge 
of Christ surpasses the loss of all things. Remember Jesus, 
high priestly prayer. This is eternal life, that they 
may know you, the only true God in Jesus Christ, whom thou hast 
sent. With the prophet Jeremiah, chapter nine, let not the wise 
man boast in his wisdom. Let not the mighty man boast 
in his strength. Let not the rich man boast in 
his riches, but rather boast in this, that you know God. So that's where Paul is at. He 
makes that declaration, yet indeed I also count all things loss. 
He gives the motivation for the excellence of the knowledge of 
Christ Jesus my Lord. And then he gives us his conviction, 
his firmly held belief. Conviction can be used in a few 
different ways. I'm using it as a firmly held belief. Notice 
the rest of the text. For whom I have suffered the 
loss of all things and count them as rubbish that I may gain 
Christ. Now, note there is a causal connection. There is a causal connection. Look at the end of verse 8, or 
about the middle of verse 8. For whom I have suffered the 
loss of all things, and count them as rubbish, that I may gain 
Christ. So I also count all things lost 
for the excellence of the knowledge of Christ Jesus, my Lord, Christ 
Jesus, my Lord, for whom I have suffered the loss of all things. 
He didn't suffer the loss of all things because there was 
virtue in losing all things. He suffered the loss of all things 
for Christ Jesus, my Lord. That's the causal connection 
that's involved here. He suffered loss because of his 
conversion to the Lord. He suffered loss because of his 
now faith in Jesus Christ as Israel's Messiah. Gill says he 
dropped all confidence in his carnal privileges and civil, 
ceremonial, and moral righteousness for Christ and his righteousness. 
He parted with all for this pearl of great price. He lost his good 
name, credit, and reputation among men, and suffered afflictions 
and persecutions in various shapes. He lost the comforts of life, 
being often in cold and nakedness, in hunger and thirst, and was 
ready to suffer the loss of life itself for professing and preaching 
Christ. There is a causal connection. 
A man comes to the Lord Jesus Christ, he can expect a loss 
of something. Now, the gain is obvious for 
the excellence of the knowledge of Christ Jesus, my Lord. It's 
like a profit and a loss column. Everything goes in the loss column 
except Christ. He's the ultimate profit. He's 
the ultimate asset. He's the ultimate possession. 
And that by God's grace through faith in Him. Notice as well 
how he counts all these things. He counts them as rubbish. The 
old King James has dung. The definition is useless or 
undesirable material that is subject to disposal, refuse or 
garbage. Zonkey goes with both definitions. He said, I include both meanings 
in this word, namely both that which is tossed to dogs and excrement. So in comparison to the Lord 
Jesus Christ, everything else is dung. Everything else is excrement. Everything else is that which 
is worthy only to be cast off to the dogs. Now Paul's not one 
of those modern weirdos that puts his dog in a sweater and 
feeds him off the table. Something tossed to the dogs 
in this context was a far cry different than you throwing a 
piece of sausage on the floor for Fido. That's almost noble. That's not what he means here. 
He's talking about that which is garbage, that which is useless, 
that which is dung. And note the blessed possession 
that I may gain Christ. Again, profit and loss column. 
All his past religious performances, all of his merit, all of his 
accomplishments, all of his resume loaded up. And he says, those 
things that I had, I count loss. In fact, I presently count everything 
lost for the excellence of the knowledge of Christ Jesus my 
Lord, for whom I suffered the loss of all things." Causal. He gained Christ by God's grace 
according to Acts chapter 9. It wasn't his merit, it wasn't 
his performance, it wasn't his doing, but rather it was God's 
grace. He speaks to that in Galatians 
as well. He gained Christ in justification 
by faith alone. And he's going to explain that 
and amplify on that theme in verse 9. I'm half tempted to 
not continue into verse 9 because I don't want to tack it on. There's 
so much going on in verse 9. He gained Christ and had acceptance 
with God. So for Paul, this, that I may 
gain Christ, made everything pale in significance that was 
once important to him, that was presently important to him as 
a man in prison, as a man who expected, not fully expected, 
but thought he could be put to death. A man that was released 
after that imprisonment in AD 62, got out, wrote a couple more 
letters, did a bit more ministry, and then ended back up in prison, 
and we see that in 2 Timothy. And his conviction there in 2 
Timothy 4 is not the possibility that he's going to die. He knows 
of a truth that he's going to die. At that time in the empire, 
things had ramped up against Christians, Nero had lost his 
mind, and Christians were suffering at the hands of the civil state. 
So there is no possibility in Paul's mind in 2 Timothy chapter 
4 that he is going to see release. There is no possibility in his 
mind that he is going to breathe the fresh air of another day. 
He knows that he's going to die. So that Paul In terms of everything 
else, counted those things as dung that he may gain Christ. He had gained Christ and everything 
in comparison, whether past religious accomplishments or present safety 
and comfort was now dung. He was a man that was thoroughly 
converted on the road to Damascus. He was a man that was saved by 
the grace of God. He was a man that was shown the 
reality that God's holiness demands perfect obedience. He understood 
now, having been saved, that he didn't have perfect obedience. That what he was banking on was 
his own merit. It was self-righteousness. That 
is what he terms now as dung. And in the context, the blessed 
argument is verse 4. Though I also might have confidence 
in the flesh, if anyone else thinks he may have confidence 
in the flesh, I more so. Brethren, when you speak to self-righteous 
people, take them to Philippians chapter three. Show them that 
Paul had everything that a first century Jew could possibly have 
to commend himself to God, and Paul learned that that was not 
what it was in terms of acceptance with God. On that road to Damascus, 
everything changed for Paul. Everything that was profit had 
become loss. Everything that was loss, Jesus, 
had become profit, that I may gain Christ became the overarching 
concern in this man's life. Well, we'll just conclude here. 
God willing, we'll pick up verse 9 next week. And again, that's 
the explanation. That's the nuts and bolts of 
what he's been discoursing on up to this point in this epistle. He gets into the nitty-gritty 
in terms of his position and in terms of his righteousness. 
And it is the great doctrine of justification by faith alone. But I do want to close on this 
note with reference to justification by faith alone. It is the only 
means of acceptance with God. That's why we sang that hymn. We sing it a lot, 457. I think 
it was 457. Jesus, thy blood and righteousness. Brethren, we need to be cleansed 
in his blood and clothed in his righteousness. There is no acceptance 
with God save the Lord Jesus Christ. There is no getting to 
heaven apart from that cleansing blood and that clothing in righteousness. This is as well the only protection 
against the attacks of the devil. Romans 8, you can turn there. 
I'm sure we read it recently in this context, but I think 
it bears repetition. There are things that plague 
the minds of God's people on a perennial basis. We've got 
justification by faith alone as the only means of acceptance 
with God, but secondly, the only protection against the attacks 
of the devil. 831, what then shall we say to 
these things? If God is for us, who can be against us? He who 
did not spare his own son, but delivered him up for us all, 
how shall he not with him also freely give us all things? Who 
shall bring a charge against God's elect? It is God who justifies. Notice, who shall bring a charge 
against God's elect? When they do that, Paul does 
not say, meet them with their good works. Tell them you read 
your Bible five times this week. Tell them you prayed four hours 
this week. When they charge God's elect, 
you get right back into that ring and you rebuff them with 
your performance as one of God's people. No, that's not the way 
we deal with the assault of the devil. It's Jesus, thy blood 
and righteousness. Notice, Who shall bring a charge 
against God's elect? It is God who justifies. Who 
is He who condemns? It is Christ who died and furthermore 
is also risen, who is even at the right hand of God, who also 
makes intercession for us. So we've got these charges brought 
against God's elect, verse 33. We've got this condemnation in 
verse 34. And we've got this question concerning 
separation from God in verse 35. Who shall separate us from 
the love of Christ? shall tribulation, or distress, or persecution, 
or famine, or nakedness, or peril, or sword." Is there anything 
that can separate you people from your God through faith in 
Jesus Christ? Notice, for your sake, for your 
sake, that's your sake, God's sake, we are killed all day long. 
We are accounted as sheep for the slaughter. So he's dealing 
with these objections to justification by faith alone. He's dealing 
with these objections to those that would come and offer up 
sort of insults or challenges to the people of God. He ends 
with verse 37, For I am persuaded that neither 
death, nor life, nor angels, nor principalities, nor powers, 
nor things present, nor things to come, nor height, nor depth, 
nor any other created thing shall be able to separate us from the 
love of God, which is in Christ Jesus our Lord. Brethren, that's 
where we go for our peace. That's where we go for our ability 
to resist the attacks of the devil. When the devil comes along 
to condemn, when the devil comes along to challenge, when the 
devil comes along to question, We go to the cross, we go to 
Jesus, thy blood and righteousness. I would suggest as well that 
the doctrine of justification is the only provision for true 
peace with God. Go back to Romans chapter 5, 
Romans chapter 5 verse 1. Therefore, having been justified 
by faith, He's going to get back to the doctrine of justification 
by faith. He's already dealt with it in 
chapters 3 and 4. Toward the end of chapter 3 and 
all the way into chapter 4, the subject matter is justification 
by faith alone. He's going to pick up that theme 
again in verse 12 of chapter 5. The point of 5, 12 to 21 is 
to explain how it is that Christ could die on our behalf. But notice here, he gets a little 
practical, or a bit practical, in chapter five, verses one to 
five. Therefore, having been justified 
by faith, we have peace with God through our Lord Jesus Christ, 
through whom also we have access by faith into this grace in which 
we stand, and rejoice in hope of the glory of God. And not 
only that, but we also glory in tribulations, knowing that 
tribulation produces perseverance, and perseverance, character, 
and character, hope, Now hope does not disappoint because the 
love of God has been poured out in our hearts by the Holy Spirit 
was given to us. It occurs to me as I'm reading 
this, we rejoice in the peace that we have in verse 1. We ought 
to reflect on the challenges we face in verse 3. And not only 
that, but we also glory in tribulations knowing This is how we deal with 
tribulations. We know something true of that 
tribulation. James does the same thing in 
James 1. You know, he, blessed is the man who, it is escape 
me, but it's similar. Not only that, but we also glory 
in tribulations knowing that tribulation produces perseverance. In other words, when tribulation 
comes, we kick into knowing mode. James 1, 2, my brethren, count 
it all joy when you fall into various trials, knowing that 
the testing of your faith produces patience. So Paul and James are 
saying the same thing as a result of justification by faith alone. 
Again, peace with God does not mean the absence of tribulation 
and travail here on earth. In fact, peace with God more 
often than not argues for tribulation and travail here on earth, as 
we've seen in the life and ministry of the apostle Paul. But we know 
certain things about the tribulation that comes in God's providence. 
We know that it's formative. We know that it's corrective. 
We know that it's remedial. We know that God is conforming 
us evermore under the image of His beloved Son. We are justified 
freely by His grace in justification, then we are sanctified according 
to God's mercy and plan in our lives. And I would suggest finally, 
with reference to justification by faith alone, it is the only 
assurance with reference to our acceptance with God. The people 
of God struggle with assurance. People of God in this city struggle 
with assurance. People of God coming from certain 
ecclesiastical backgrounds struggle with assurance. I think chapter 
11 in our confession reflecting accurately the biblical summary, 
the biblical teaching on justification by faith alone is the best help 
to your assurance. If you get your mind wrapped 
around what Jesus did at the cross, if you get your mind wrapped 
around Jesus, thy blood and righteousness, you get your mind wrapped around 
the great apostles' doctrine here in Philippians 3.9 specifically, 
which you'll notice next week, that's where assurance lies. It's not Jesus and my performance. It's not Jesus and my merit. 
It's not Jesus and my doing. Our confession says this certainty, 
this assurance is not a bare, conjectural, improbable persuasion 
grounded upon a fallible hope, but an infallible assurance of 
faith founded on what? on my performance, on my ethnicity, 
on my religious zeal, on my connection, my Benjamite status, my circumcision, 
no, no. Founded on the blood and righteousness 
of Christ revealed in the gospel. And also upon the inward evidence 
of those graces of the spirit under which promises are made. 
And on the testimony of the spirit of adoption, witnessing with 
our spirits that we are the children of God. And as a fruit thereof, 
keeping the heart both holy and humble and holy. So confession 
envisages not only comfort and assurance ground up or founded 
in the blood and righteousness of Jesus, but it's that foundation 
upon which we then live lives that are pleasing in the sight 
of God. Or as Edward Mote wrote, my hope is built on nothing less 
than Jesus' blood and righteousness. I dare not trust the sweetest 
frame, but wholly lean on Jesus' name. Do not trust sweet frames, 
brethren. Sweet frames come and sweet frames 
go, just as quick as they came. Those who live according to sweet 
frames are bashed to and fro like a ship on the rocks. You cannot trust sweet frames. 
Oh, I really sense the presence of God in my prayer closet. I 
really felt God at that public worship service. What does that 
mean for the rest of us that didn't feel God at that public 
worship service? Was God not there? No, we walk 
by faith, not by sight. Our hope is built on nothing 
less than Jesus' blood and righteousness. I dare not trust the sweetest 
frame, but wholly lean on Jesus' name. Cam read, I think it was 
Luke 10 last week, or it might have been the week before, when 
those 70, or maybe it was Steve, he read it, when the 70 return, 
and they're just saying, Lord, we cast out demons in your name. We healed people. It was amazing. It was incredible. You get this 
sometimes, right? Believers like, man, I prayed 
for an hour. I read and I saw things I never 
saw before. That public worship service was 
glorious. I'm not saying all that's necessarily 
bad. I mean, when the disciples saw 
Jesus and they come to Thomas, they said, Thomas, we've seen 
the Lord. It's just sort of a natural reflex. But what's Jesus' caution to 
them? Don't rejoice in that, but rather rejoice that your 
names are written in heaven. Why? Because most of your days 
aren't going to be healing people and casting out demons. Most 
of your days are not lived on the Everest top of Christianity. Most of your days, you're slogging 
through the mire. Most of the days, you've got 
difficulties. Most of the days, you've got 
hardship. So those days you're not gonna rejoice in what good 
you did for Jesus. No, rather rejoice that your 
names are written in heaven. Moat continues his oath, his 
covenant, his blood. Support me in the whelming flood. 
When all around my soul gives way, he then is all my hope and 
stay. On Christ the solid rock I stand, 
all other ground is sinking sand. I think that's what Paul is teaching 
us in Philippians chapter 3, verses 7 to 9. And I think it's 
a lesson that, by God's grace, many of us have learned, and 
we rejoice in the Savior as a result. If you have not learned this 
lesson, may I encourage you to look unto the Lord Jesus Christ 
in faith. He says, all that the Father 
gives me will come to me, and the one who comes to me I will 
certainly not cast out. He says, all you that are weary 
and heavy laden, come to me and I will rest you. It's a blessed 
promise from a glorious Savior that is able to save to the uttermost 
all that draw nigh to his Father through him. Well, let us pray. 
Father in heaven, we thank you for your word. We thank you for 
the blood and righteousness of the Lord Jesus Christ, for that 
forgiveness of sins and that righteousness that you give us 
in the gospel of our salvation. I ask that you would go with 
us, watch over us in this coming week, bless all of the people 
struggling with illness right now. We just pray that they would 
get over these things quickly, that you would restore good health 
to each of the families, and that you would be glorified in 
the midst of the congregation. And God, not only the physical 
challenges associated with this present evil age, but grant us 
all grace spiritually to be watchful, to be prayerful, to be mindful 
of what we have in our Lord Jesus Christ. And may this bring sweet 
assurance And may it bring encouragement, and may it bring to us that zeal 
to testify in His name of His glory and of His finished work. And we ask this in Jesus' name. 
Amen.